Kataragama Temple

Origin theories There are number of theories as to the origin of the shrine. According to Heinz Bechert and Paul Younger, The deity among the Veddas is referred as ''O' Vedda or Oya Vedda'', meaning "river hunter". Literary evidence The first literary mention of Kataragama in a context of a sacred place to kandha-Murugan is in its Tamil form Kathirkamam in the 15th-century devotional poems of Arunagirinathar. Tradition claims that he visited the forest shrine when he composed the poems. According to his poems, the deity dwelt on top of a mountain. () Kataragama village is first mentioned in the historical annals known as Mahavamsa written down in the 5th century CE. It mentions a town named Kajjaragama from which important dignitaries came to receive the sacred Bo sapling sent from Ashoka’s Mauryan Empire on 288 BCE. (According to Ponnambalam Arunachalam Kajjaragama is derived from Kârttikeya Grâma ("City of Kartikeya"), shortened to Kajara-gama) Archeological evidence The vicinity of the temple has number of ancient ruins and inscriptions. Based on dated inscriptions found, the nearby Kiri Vehera is believed to have been built or renovated around the 1st century BCE. There is an inscription, a votive offering to the Mangala Mahacetiya, apparently the former name of Kiri Vehera on the orders of one Mahadathika Mahanaga, a son of king Tiritara who ruled in 447 CE. There is also an inscription of Dapula I dated to the 7th century CE who built a sanctuary for Buddhist monks, but the inscription does not mention Kataragama by name. Nearby Tissamaharama was a trading town of antiquity by the 2nd century BCE, as indicated by Prakrit and Tamil Brahmi legends in coins and potsherds unearthed on the site. The region was part of the ancient kingdom of Ruhuna which played an important role in the political history of the island. Role of Kalyangiri Swamy The medieval phase of the history of the shrine began with the arrival of Kalyanagiri Swamy from North India sometimes during the 16th or 17th century. He identified the very spot of the shrines and their mythic associations with characters and events as expounded in Skanda Purana. thus the popularity of the shrine increased amongst all sections of the people. ==Legends==

Hindu legends According to Hindus and some Buddhist texts, the main shrine is dedicated to Kartikeya, known as Murugan in Tamil sources. Kartikeya, also known as Kumara, Skanda, Saravanabhava, Visakha or Mahasena, is the chief of warriors of celestial Gods. The Kushan Empires and the Yaudheyas had his likeness minted in coins that they issued in the last centuries BCE. The deity's popularity has waned in North India but has survived in South India. In South India, he became known as Subrahmaniya and was eventually fused with another local god of war known as Murugan among Tamils. Murugan is known independently from Sangam literature dated from the 2nd century BCE to the 6th century CE. Along the way, a number of legends were woven about the deity's birth, accomplishments, and marriages, including one to a tribal princess known amongst Tamil and Sinhalese sources as Valli. The Skanda Purana, written in Sanskrit in the 7th or 8th century, is the primary corpus of all literature about him. A Tamil rendition of the Skanda Purana known as the Kandha Puranam written in the 14th century also expands on legends of Valli meeting Murugan. The Kandha Puranam plays a greater role for Sri Lankan Tamils than Tamils from India, who hardly know it. In Sri Lanka the Sinhala Buddhists also worshiped Kartikeya as Kumaradevio or Skanda-Kumara since at least the 4th century, if not earlier. Buddhist legends One of the Sinhala legends tells that when Skanda-Kumara moved to Sri Lanka, he asked for refuge from Tamils. The Tamils refused, and he came to live with the Sinhalese in Kataragama. As a penance for their refusal, the deity forced Tamils to indulge in body piercing and fire walking in his annual festival. This legend tries to explain the location of the shrine as well as the traditional patterns of worship by Tamils. Another Sinhala legends attests that Kataragama deviyo was the deity worshiped by Dutugamunu in the 1st century BCE, before his war with Ellalan, and that Dutugamunu had the shrine erected to Skanda-Kumara at Kataragama after his victory. Yet another legend says that Kataragama deviyo is a deification of the legendary king Mahasena, who is born as a bodhisattva or Buddha in waiting. Anthropologists Richard Gombrich and Gananath Obeyesekere were able to identify new strands of these legends and the originators of these legends since the 1970s, with the burgeoning popularity of the shrine and its deity amongst the Sinhala Buddhists. According to the practice of cursing and sorcery peculiar to Sinhala Buddhists, Kataragama deviyo has his dark side represented by Getabaru and Kadavara. Katagama devio is also directly invoked in sorcery practices. Muslim legends A number of Muslim pious and holy men seems to have migrated from India and settled down in the vicinity. The earliest known one is one Hayathu, whose simple residence became the mosque. Another one called Karima Nabi is supposed to have discovered a source of water that when drunk provides immortality. Historic figures such as Jabbar Ali Sha (died 1872) and Meer Syed Mohhamed Alisha Bawa (died 1945) also have mausoleums built over their Tombs. Vedda legends descent taking a pilgrimage on foot (Pada Yatra) from the town of Muttur in the east of Sri Lanka to the temple Muslim or Islamic legends about Kataragama are relatively newer. According to Muslims Kataragama is referred to as al-Khidr or land of Khidr. The Veddas who have kept out of the mainstream culture of Sri Lanka do not subscribe to Kataragama deviyo as their deity. Unassimilated Veddas consider Kande Yakka or Gale Yakka (Lord of the Rock) as their primarily deity to be propitiated before hunts. They propitiate the deity by building a shrine made out of thatched leaves with a lance or arrow planted in the middle of the structure. They dance around the shrine with the shaman becoming possessed with the spirits of the dead ancestors who guide the hunting party in techniques and places to go hunt. Anthropologist Charles Gabriel Seligman felt that the Kataragama deviyo cult has taken on some aspects of the Kande Yakka rituals and traditions. A clan of Veddas who lived near to the shrine was known as Kovil Vanam (Temple precincts). As a clan they are extinct but were to be found in the eastern province during the 19th century. Local Veddas believed that the nearby mountain peak of Vaedihitti Kande (The Mountain of Veddas) was the abode of the deity. The deity after coming over the shore married a local Vedda woman named Valli, a daughter of a Vedda chief and resided in the mountain. Eventually he was coaxed into settling down at the current location. ==Temple layout==

, on the temple complex Almost all the shrines are nondescript small rectangular buildings without any ornamentation. There is no representative of deities adorning the outside of the buildings. This is in contrast to any other Hindu temple in Sri Lanka or India. Almost all shrines are built of stone except that one dedicated to Valli which shows timber construction. They have been left as originally constructed and there are not any plans to improve upon them, because people are reluctant to tamper with the original shrine complex. The most important one is known as Maha Devale or Maha Kovil and is dedicated to Skanda-Murugan known amongst the Sinhalese as Kataragama deviyo. It does not have a statute of the deity; instead it holds a Yantra, a spiritual drawing of the deity's power. Of all the shrines in the complex, it is the largest and the first that all pilgrims come to visit. Although it does not have a representation of the deity, kept in an adjoining room is a statue of Shiva also known amongst Sinhalese as Karanduva. Within it there is a clay arm chair known as Kalana Mandima that supposedly belonged to Kalyanagiri Swamy. It is covered by a leopard's skin and on it has all the ceremonial instruments. To the left of the main shrine lies a smaller shrine dedicated to Hindu god Ganesha who is known as Ganapatidevio amongst Sinhalese. Tamils refer to him as the Manica Pillaiyar as well. It too is a small rectangular building without any decoration. To the left of Ganesha shrine stands the Vishnu Devale the shrine dedicated to Vishnu within which there is also a Buddha image. Behind this is a large Bo tree that tradition holds as sprung from the sapling of the original Bo tree in Anuradhapura, hence is very much held in high esteem by the visiting Buddhists. Attached to the western wall of the shrine complex are shrines dedicated Kali, Pattini, Managara devio, Dedimunda and Suniyam. Outside the temple yard and beyond the northern gate lies the shrine to Teyvanai, the consort of Murugan. Teyvanai shrine is managed by the Sankara Mutt from Sringeri in Karnataka, India. The shrine dedicated to Valli, the consort of the main deity lies in front of the mosque. Close to the Valli shrine is a Kadamba tree that is sacred to Murugan. Within the mosque are number of tombs of Muslim holy men. There is also a separate shrine dedicated to the tomb of Kalayangiri swamy known amongst Tamils as Mutuligaswamy kovil. It is also known as the Siva Devale. ==Murukan and Kataragama deviyo cults==

Buddhism doesn't encourage veneration of deities, and yet Buddhists in Sri Lanka make an annual pilgrimage to Kataragama. Murukan Murukan is known from Sangam Tamil literature. The earliest reference to Murukan was as a god who was propitiated to help in good hunting. He was the primary god of hunter-gatherer people from the mountainous region of southern Tamil Nadu very much like the Veddas of Sri Lanka. With the advancement of settled agriculture, Murukan became identified with the tribal chieftains as a god of war, becoming popular among all segments of the society. He was worshiped symbolically as lance and trees such as the Kadamba (Neolamarckia cadamba) were considered to be sacred to him. Birds such as the peafowl or rooster were also identified with the deity. Velans were a special class of priests identified with his worship. With advent of North Indian traditions arriving with the Pallava and Kadamba dynasties, Murukan was infused with the aspects of Kartikeya or Skanda, a god of war from North India. All legends that were attributed to Kartikeya were also attributed to Murukan. The syncretic deity has six major temples in Tamil Nadu and countless many other smaller temples. Legends developed that bound the worship of syncretic Skanda-Murukan to Tamil Nadu as a god of the Tamils. It included his marriage of Valli from Toṇṭaināṭu. Katargamadevio cult Legends in Sri Lanka claimed that Valli was a daughter of a Vedda chief from Kataragama in the south of the island. The town of Kalutara, known in some sources as Velapura, became associated with Murukan worship as well. The cult of Murukan was grafted onto the worship of Skanda-Kumara that was prevalent in Sri Lanka. Amongst the Sinhalese he became known as the god of Kataragama village, thus Kataragamdevio. Shrines of Katargamadevio are found in almost all Sinhala Buddhist villages and towns. He is recognized as one of the guardian deities. Worshipers take an arduous pilgrimage on foot through jungles to fulfill their vows to the deity. The pilgrimage included both Tamils from India and Sri Lanka as well as Sinhalese. Number of temples mostly in the east coast of Sri Lanka became identified with Kataragama temple and synchronized their festivals based on the arrival of pilgrims all the way from the north of the island. These include temples in Verugal, Mandur, Tirukovil and Okanda. In the interior of the island temples such as Embekke were built in the 15 to 17 the century CE to propitiate the Murukan aspect of Kataragamdevio by the Sinhalese elite. Since the 1950s the cult of Kataragama has taken a nationalistic tone amongst the Sinhalese people. People visit the shrine year long, and during the annual festival it looks like a carnival. ==Festivals==

The festivals and daily rituals do not adhere to standard Hindu Agamic or Buddhist rituals. It follows what Paul Younger calls as ancient Vedda traditions of worship. Although since the medieval period Hindus, Buddhists and even Muslims have tried to co-opt the temple, deity and its worship as their own, the rituals maintained by the native priests are still intact. ==Hindu and Buddhist conflicts==

Sri Lanka has had a history of conflict between its minority Hindu Tamils and majority Buddhists since its political independence from Great Britain in 1948. Paul Wirz in the 1930s wrote about tensions between Hindus and Buddhists regarding the ownership and mode of ritual practice in Kataragama. For the past millennia the majority of the pilgrims were Hindus from Sri Lanka and South India who undertook an arduous pilgrimage on foot. By the 1940 roads were constructed and more and more Sinhala Buddhists began to take the pilgrimage. This increased the tensions between the local Hindus and Buddhists about the ownership and type of rituals to be used. The government interceded on behalf of the Buddhists and enabled the complete takeover of the temple complex and in effect the shrines have become an adjunct to the Buddhist Kiri Vehera. Protests occurred upon this development in the 1940s, particularly when restrictions were placed on Tamil worship at the shrine. Typical Tamil Hindu rituals at Kataragama such as fire walking, Kavadi dance and body piercing have been taken over by the Buddhists and have been spread to the rest of the island. According to Paul Younger, the Buddhist takeover was precipitated by the overwhelming participation of Buddhists in what are essentially Hindu rituals that worried the Buddhist establishment. There is a strong political and religious pressure to further modify the temple rituals to conform within an orthodox Theravada Buddhist world view. ==See also==

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